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Samkhya Karikasof Is'vara Kr/shna 

with the 

Commentary of Gauc/apada 







Sa/nkhya Karikasof Is Vara Kn'shna 

with the 

Commentary of Gauc/apada 






The Samkhya Karikas of Is'vara Krishna 

with the 
Commentary of GauJapada 

The Sawkhya Karikas 1 of Igvara Krishwa take without 
doubt the first place among the formal treatises of that system of 
philosophic speculation, the Sawkhya, which had its beginnings 
several centuries before the Christian era and which was in its 
teachings the precursor of the Buddhist reformation. This school 
of philosophy, atheistic in its tendencies, directly antagonistic to 
the doctrines of the earlier Upanishads and, in consequence, the 
strong opponent of the monistic Vedanta, conceives of the visible 
universe as a real creation emanating from a material principle 
or substratum, called prakriti, which in its characteristics and 
attributes is the exact opposite of the purusha or soul, this latter 
being regarded by the masters of the school as multitudinous and 

The word karika signifies a memorial or technical verse, and 
the work was drawn up in its present form some time prior to 
the cycle 557-583 A. D. This fact is established by a Chinese 
translation of the work, made during this period of twenty-six 
years. The collection consists of sixty-nine stanzas, written in 
the arya metre, to which number were subsequently added three 
verses, describing the composition of the book and enumerating 
in brief its sources. It is evident that these last three karika are 
apochryphal from the absence of comment upon them by Gaurfa- 
pada and from the fact that verse 69 is properly the concluding 

In a concise and comprehensive way, these sixty-nine me- 
morial verses, each in turn, explain the several doctrines of the 
earlier and pure Samkhya school, as yet untouched by Vedantic 
colorings, and in their brevity and terseness they resemble, in 
every particular, except their metrical structure, the sutras of 
the remaining five orthodox systems of Hindu philosophy. 

The Form of the Work. Within the body of the karikas 

present paper, together with my articles "The Sawkhya 
Term linga" (A. J. P., Oct.-Dec., 1910), and "I metri delle 
Samkhya Karika (Studi Italiani di Filologia Indo-Iranica, vol. 
viii, Firenze, 1912), form part of the introduction to my original 
work the Sawi-khya Karika with Commentary of Gawdapada, 
presented as a thesis. 


themselves there is indeed no division into books and parts, as is 
so common to most Sanskrit treatises, due to the Hindu's mania 
for artificial classification; but, on the other hand, there is a 
markedly clear, systematic treatment of each topic in its proper 
place, and an orderliness of method, almost unknown to other 
philosophical text-books. Thus it is possible to recognize a 
scheme of internal division into sections, in accordance with the 
general theme under discussion. 

SECTION 1. Karikas 1-9. General Introduction The first 
nine karikas serve as a sort of introductory sketch or general 
outline of the Sawkhya doctrines and of the methods to be pur- 
sued in investigation, as follows: 

1-2. Reasons for investigation into the means of alle- 
viating and annihilating the three kinds of pain: internal, 
external and superhuman. 

3. Tabulation of the main theory of the Sawkhya 
school, to wit, the twenty-five tattvas or principles, composing 
the invisible, universe, the visible and the soul. 

4-7. The logical means of proof, by which a conclusion 
may be reached and the impediments to perception of an 

8. Impediments to the perception of the prakriti or 
substratum of the material universe. 

9. The doctrine of sat-karya, or the existence of an 
effect in its material cause. 

SECTION 2. Karikas 10-21. Ontology. Attributes of mat- 
ter and soul. These twelve karikas take up the subject already 
introduced in karika 3, and enumerate the qualities or attributes 
of both prakriti or matter and purusha, or soul. 

10-11. The similarities and diversities of the charac- 
teristics of prakriti, her evolvents and purusha. 

12-13. The doctrine of the three guwas or constituents 
of prakriti and her evolvents. 

14-16. Proofs of the existence of prakriti as the mate- 
rial cause of the universe. 

(16)-17. Proofs of the existence of purusha, the soul. 

18. The multitudinousness and individuality of puru- 
sha, the soul. 

19. Soul's attributes isolation, neutrality, perceptivity 
and non-agency. 

20-21. Causes of bondage, or the union of soul and 

SECTION 3. Karikas 22-28. Physiology. Herein is de- 
scribed the process of evolution of the universe, the nature of 
the products of prakriti and their functions. 

22. Classified list of prakriti's evolvents. 

22-24. The inner organs Buddhi, or intellect, and 
ahawkara or self-reference, the origin of subjectivity. 

25-26. The names and origin of the five organs of 
sense and the fire organs of action. 

27. The manas, or mind its nature. 

28-37. The functions of both inner and outer organs 
and their method of functionating. 

38. The gross elements and their characteristics. 
SECTION 3. Karikas 39-51. Metempsychosis. Karika 39 

introduces for the first time the theory of a subtle or inner body, 
composed of the thirteen organs, or linga 1 , plus the rudimentary 
elements which accompanies the purusha or soul on its rounds 
of re-birth; the succeeding karikas treat of the doctrine of me- 
tempsychosis and of the subtle body. 

39. The three kinds of objects of sense. 

40-42. The nature of the subtle body and the reasons 
for its existence. 

43-45, The attributes of buddhi or intellect and the 
result of each. 

46-51. The bhavas or dispositions of the intellect and 
the results of each. 

SECTION 4. Karikas 52-54 The Two-fold Creation: intel- 
lectual and material, and the prevalence of the guwas or con- 
stituents of matter in the various forms of creation are here de- 

SECTION 5. Karikas 55-68. Psychology. In these verses 
is described the union of purusha, the soul, with prakriti, or mat- 
ter, and the methods of liberation. 

55-61. Causes of bondage. Reasons for the union of 

the two principles, in order that purusha shall eventually 

attain to final emancipation. 

62-63. Purusha is not bound, but prakriti. 
64-68. Final emancipation. Its nature and when at- 

SECTION 6. Karika 69 (70-72). Concluding verse and 
apochryphal additions. 

Metrical Structure. The Sawkhya Karikas differ from the 
vast majority of Hindu works on philosophy, through the fact 
that they are composed in metrical form, at least in their present 
state. The metre employed by Igvara Krishna is the arya, per- 
haps the most complicated and most different of all the many 
modes of Sanskrit versification, but one which is frequent in 
works of the golden age of the literature, during which period 
our author flourished. In structure this metre is quite different 
from nearly all other Indian metrical forms, inasmuch as it is 

based not on the number of syllables in the verse, or pada, but 
on the number of morae. A light syllable, that is, one contain- 
ing a short vowel, counts as one mora ; a heavy syllable, in other 
words, a syllable containing a long vowel, or a closed syllable, 
counts as two. 

The verse is divided into two half stanzas, each of which is 
made up of eight padas or feet, and the caesura occurs in both 
cases at the end of the third foot. These feet are formed, each 
of two morae, appearing as two heavy syllables ( ), as two 
light syllables and one heavy (__ , _ _, __), or a four 
light syllables (____). The eighth foot of each half stanza is 
catalectic, consisting of one heavy syllable ( ). But here 
occurs an irregularity, frequent also in other works than the 
Karika, namely, the occasional occurrence of a light (_) in place 
of the heavy syllable. 

It should be noted further that the sixth foot of the first 
half stanza must always form an amphibrach (_ _), and the 
sixth foot of the second half stanza must be a single light syllable 
(_), while no odd foot may be an amphibrach. Applying these 
rules, it is easily seen that the first half stanza consists of thirty 
morae, the second of twenty-seven, as follows : 

In my recent paper, "I Metri delle Sawkhya Karika," pub- 
lished in "Sttidi Italiani di Filologia Indo-Iranica" (vol. viii. tip. 
Carnesecchi, Firenze, 1912), I have already treated in detail the 
numerous metrical defects of the Karikas. Of the entire seventy- 
two verses, forty-seven contain to a greater or less degree errors 
in regard to versification. 

1. Thirty-three of the Karikas are found to have the irreg- 
ularity mentioned above; that is to say, a single mora, or light 
syllable, in the last foot, of one-half verse or of both. These 
verses are 3 1 , 4 2 , 5 2 , 7 2 , 8 2 , II 1 , IS 1 ' 2 , 16 1 , 17 2 , 18 1 ' 2 , 19 1 ' 2 , 21 1 , 
22 2 , 24 2 , 27 2 , 29 2 , 32 2 , 34 1 ' 2 , 35 2 , 36 2 , 38 2 , 42 1 , 44 1 , S3 1 , 55 2 , 
57 1 ' 2 , [60 2 ], 61 1 - 2 , 63 2 , 66 2 , 68 2 , and (72 1 - 2 ). It is noteworthy 
that the majority of these irregularities occurs in the second half 
verse, and indeed many may be regarded as due to the fact that 
the words in question as mere verse fillers. 

2. In two karikas there is a disregard for the rule of the 
amphibrach in the sixth foot of the first half serve. 

Karika 3 reads : 

"mulaprakritir avikritir; | mahad-adya/* prakriti-vikritaya/i 

sapta ; | 

shodacakas tu vikaro; | na prakritir, na vikriti/z purusha/t||" 
and Karika 47 : 

"paiica viparyaya-bheda | bhavanty, agaktes tu karawa- 
vaikalyat | 

ashtaviragati-bhedas ; tushfir navadha; 'shtedha siddhi/i ||." 

In both cases, the foot in question consists of four short 
syllables (_^__). 

3. Four karikas contain more than the regular number of 

Karika 20: 

"tasmat, tat-sawyogad | acetanaw cetanavad iva lingam, | 
guwa-kartritve ca tatha | karteva bhavatiti udasina/t ||." (1) 

Scheme: I I II.. . I I I 

Karika 43 : 

"sawsiddhikag ca bhavaft | 
"sawsiddhikag ca bhava/z | prakritika, vaikritikag ca dharma- 

'dyah | 

drsh/a/i karawa-'grayiwa/i, karya-'grayiag ca kalala-'dya/i 1 1 
Scheme: U~ _ | II -. , I ^ I ^~ 

Karika 52: 

v< na vina bhavair lingaw, | na vina lingena bhava-nirvritti/* ; | 
linga-'khyo, bhava-'khyas | tasmad dvividha/i pravartate 

sarga/i || " 
Scheme: _-| I ll.-l l_-_|- 

Iii this case the second half verse has the scheme of a first 
half verse. In classical Sanskrit this occurs regularly and is 
known as the giti or udgatha. 
Karika 66: 
" 'drishfa rnaya' ity upekshaka | eko ; 'drish^a 'ham' ity 

uparamaty anya; | 

sati sawyoge 'pi, tayo/? | prayojanam na 'sti sargasya || (2) 
Scheme: |^_^|_^ _|| | U w | 

J Better reading perhaps "sanaka/z sanandanag ca" cf Saw- 
khya Sutras 6.69). 

2 Some manuscripts read u uparatai-'ka" for "uparamaty" 
anya," correcting the metre. 

4. Karikas 50 and 59 are defective in the fifth foot of the 
second half verse, the scheme of which is ^ 

5. The most serious fault in the metrical structure of the 
karikas is to be found in the separation of words and compounds 
by the caesura in one half verse, or even in both. This occurs 
twelve times throughout the work, to wit, Karika 4, 7, 9, 10 12, 
22, 26 2 , 28, 32 and 62*. 

Commentaries to the Karikas. There are extant four com- 
mentaries to the Sainkhya Karikas. Besides that of Gaudapada, 
the earliest and by far the most important, there is a long com- 
ment known as the Sawkhya Tattva KaumudI, composed by 
Vacaspati Migra at a much later date and influenced throughout 
its pages by the monistic Vedanta and the theistic Yoga. It has 
been translated by Prof. Richard Garbe (Der Mondschein der 
Sawkhya Wahrheit, 1892). The remaining two are very modern 
works, and throw but little light on the original doctrines of the 
school. They are known as the Sawkhya Candrika, of Narayawa 
Tirtha and the Sawkhya Kaumudi by Ramakrisrwa Bhafrfacarya. 

Gaudapada's Bhashya. The bhashya or gloss of Gaudapada, 
under which simple and modest title this earliest comment on the 
memorial verses goes, is the work of a scholiast who is believed 
to have lived at least two generations before the celebrated 
Vedanta commentator, S'awkaracarya, who flourished somewhere 
about the first half of the eighth century of our era. A trans- 
lation of this gloss into Chinese in connection with the Karikas 
themselves was made during the latter part of the sixth century, 
as mentioned above, fixing beyond question the latest date to 
which this work may be assigned, but further than that the 
uncertain chronology of Indian history does not aid us. 

Gaudapada treats the Karikas in an extremely brief and 
comprehensive manner, and his work is throughout a truer picture 
and better reflex of the pure, formal Samkhya teachings than 
are the fuller annotations of his successor, Vacaspati Miqra. 
The earlier scholiast represents faithfully the doctrines as taught 
by their founder, Kapila, and much less than the Samkhya 
Sutras is he influenced by the Brahman priesthood or the 
panthersin of the Upanishads and Arawyakas. Every effort is 
here made to disprove by cold, logical reasoning the theory of 
the existence of the one all-supreme soul, as creator of the 
material universe. Prakriti alone is responsible for this visible 
creation, and she is "na dvitiya" (Karikas 61, 66, Commentary). 
In contrast to Vijnana Bhikshu, in his Sawkhya Pravacana 
Bhashya, nowhere does our commentator attempt to harmonize 
the opposing tenets of the two rival schools, and he is indeed 
what S'awkaracarya later calls, in his treatment of the Sawkhya 
doctrine, "acabda," "contrary to the Vedas, veda-viruddha, con- 


testing the Veda, and aveda-prasiddha, not recognized in the 
Vedas. Gaudapada is the heretic par excellence, and only his 
recognition of apta-vacana (oral tradition) as a third means of 
proof demonstrates that Brahmanic influence was beginning 
to creep into the original teachings of Kapila and force more 
and more into the background the pure Samkhya. 

Citations. The commentary contains a large number of 
citations drawn from various Sanskrit works, both of the 
strictly classical and of the philosophical literature. For the 
most part these are references to doctrines and tenets of the 
Sawzkhya school itself, but in several instances they are mere 
illustrations of the topic under discussion. It is a next to impos- 
sible task to place them all with any degree of certainty, and 
this statement naturally holds more especially for the passages 
taken from other Sawkhya sources, this in view of the fact that 
there is no extant text of the school, of date prior to the Karikas 
themselves, of which Gaudapada is the earliest known com- 
mentator. The citations may be grouped under four separate 
heads : 

1. Vedic Citations, including the Upanishads. 

2. Citations strictly Classical. 

3. Philosophical Citations, other than Sawkhya. 

4. Sawkhya Citations. 

1. Vedic Citations. There occur two passages, apparently 
taken from the mantra literature. Both are found in the com- 
ment of Gaudapada to the second Karika. The provenience of 
the first is Rig Veda 8.48.3. 

"apama somam, amrita abhuma | aganma jyotir, avidama 

devan | kirn nunan asman kriwavad arati/z | k'un u dhutir 

amrita martyasya? ||" 

"We drank the Soma, we became immortal, we entered 

the realm of light, we reached the gods. What may the 

enemy do to us now? and what (may) the injury of a mortal 

(do to us), O Immortal?" 

The second passage reads as follows : 

"anyac ca vede cruyate; 'atyantikam phalam paqu-badhena ; 

sarvawil lokam jayati, mrityuw tarati, papmanaw tarati, 

brahma-hatyam tarati, yo yo 'gva-medhena yajata' iti." 

"And moreover it is said in the Veda : "Endless rewards 

are to be obtained by the slaughter of cattle; whosoever 

offers the horse-sacrifice, subdues the whole world, passes 

over death, passes over evil, passes over Brahman murder." 

Taittiriya Sa7tzhita reads: 

"sarvam papmanaw tarati, tarati brahma-hatyaw, yo yo 'gva- 

medhena yajate." 

Similarly Catapatha Brahmana : 

"sarvam papmanaw tarati, brahma-hatyaw?, yo yo 'gva- 
medhena yajate." 

Both of these texts omit the first three clauses of the com- 
mentary, which seems to support the theory that Gaudapada's 
source was a different recension of Sawmita or not improbably 
a third work. It should be noted that it is possible to construe 
"atyantikam phalam pagu-badhena with the preceding introduc- 
tory clause and to begin the quotation with the words "sarvam 
lokaw jayati," and it may be suggested, in passing, that, although 
the commentator omits "sarvam" before "papmanawi," it occurs 
in his gloss before "lokaw" and in the faminine form. 

There is a third citation in Gaudapada which may have its 
origin in Vedic writing. This occurs in the comment on 
"vairagya" in Karika 23, and reads : "pradhanam apy atra 
svapne-'dra-jala-sadrigam" "even pradhana here is similar to 
the net of Indra in a dream." (cf. Maitri Upanishad IV. 2: 
"indra-jalam iva maya-mayam.") 

2. Citations Strictly Classical. Three passages apparently 
drawn from classical sources occur in Karika 1. The first is in 

"sanakag ca sanadag ca 1 | tritiyag ca sanatanah 1 1 
asuri/t kapilag cai 'va | vodhuh pancacikhas tatha | 
ity etc brahmana/i putra/i | sapta prokta maharshaya/i. 1 1 
"Sanaka and Sananda(na), and Sanatana as third, Asuri 
and Kapila, Vodhu and Pancagikha; these are declared (to 
be) the great Rshis (or) seven sons of Brahman." (cf. also 
Gaudapada to Karika 43.) 

A reproduction of this citation is to be found in the Brihat- 
Paragara Dharmagastra (Weber, Verzeichniss der Berliner San- 
skrit-Handschriften, vol. II., p. 36; also p. 344). Mahabharata 
XII. 13078-80 gives the names in slightly altered form, and they 
occur also in the AtharvaparigishJa (Weber, Verz. II. 91), and 
in several passages used in connection with the pitri-tarpana and 
rishi-tarpana ceremonies (Weber, Verz. I. 46, 327; II. 78, 1152). 
The second quotation in the gloss to Karika 1 occurs as 
well in Karika 43. "kapilasya saho 'tpanna dharmo, jnanawi, 
vairagyam, aigvaryaw ca," "together with Kapila arose right 
conduct, knowledge, worldly indifference and superhuman 
power." Its provenience is uncertain. 
The last passage is a gloka: 

"panca-viwgati-tattva-jiio | yatra tatra 'crame vaset | 
jafi, mundi, gikhl va 'pi | mucyate; na 'tra sawcaya/i. ||" 
"He who knows the twenty-five tattvas, in whatsoever stage 

manuscripts read : "bhavaty" for "bhavatlti," rectify- 
ing the metrical defect. 


of life he may be, (whether) he be one who wears all his hair 
in a knot'' (jafin) "or be shaven 1 ' (mundm) "or only the part 
on the crown in a knot" (gikhin), "he is released; of this there 
is no doubt." (The above is found also in the commentary to 
Karikas 2 and 22.) 

Fitz-Edward Hall, in his Sawkhya Sara (Introduction, p. 
23, note), says that the above passage "is in Kshemananda on 
the Tattwa-Samasa, in Charitaswma Gam on the Shad-dargana- 
samuccaya." He adds further that Bhavagawega in his Tattva- 
yatharthya-dipana introduces this couplet together with three 
others, intimating that "they were borrowed, not from, but 
through, Paiicacikha." 

In Karika 2 there occurs two verses in epic metre. 
"sat gatani niyujyante pacunam madhyame 'hani \ 
acva-medhasya vacanad \ unani pagubhis tribhi/i. ||" 
''According to the prescription of the horse-sacrifice, six 
hundred cattle less three are to be yoked at midday." 
"bahuni 'ndra-sahasrani | devanaw ca yuge yuge | 
kalena samatltani | kalo hi duratikramah. ||" 
"Indra and many thousands of gods have passed away with 
time in successive ages, for time is invulnerable." 
The provenience of the first is questionable. The second 
occurs in Manhabharata XII. 8253, with change of "devanam" 
to "daivatanam'' and consequent omission of "ca" and with sub- 
stitution of "abhyatitani kalena" for "kalena samatltani." The 
sense of both is identical. 

So far, investigation has failed to reveal the sources of two 
quotations in Karika 4. 

"agamo hy apta-vacanam ; | aptaw dosa-kshayad vidu/i | 
Kshma-dosho 'nritawt vakyam | na bruyad dhetv-asambha- 

vat 1 1 

sva-karmawy abhiyukto yah \ sanga-dvesha-vivarjitah | 
pnjitas tad-vidhair nityam | apto jneya/t sa tadriga/i. ||" 
"For scripture is the word of an authority; they recog- 
nize an authority, from (his) lack of fault; (being) free 
from fault, he would not utter an untrue speech, because no 
reason would arise (therefor). Such an one should be 
recognized as an authority (and) ever honored by his peers, 
who, devoted to his own duties, (yet) is devoid of love or 
hatred," and 

"dakshiwena ca vindhyasya | sahyasya ca yad uttaram | 
prithivyam a samudrayam | sa pradego manorama/z. ||" 
"That region, south of the Vindhya (mountains) and north 
of the Sahya (mountains) as far as the sea-coast is charm- 
No further quotations occur in the commentary until Karkia 


12. Then we find the following gloka : 

"rajaso mithunaw sattvaw | sattvasya mithunaw rajah | 

ubhayoA sattva-rajasor | mithunaw tama ucyate. ||" 

The Tattva Kaumudi cites more fully and refers the verses 

to the Devi Bhagavata 3 . 8. 

"anyonya-mithunaA sarve | sarve sarvatra gamina/z | 
rajaso mithunaw sattvam | sattvasya mithuna m rajah \\ 

tamasae, ca 'pi mithune 
ubhayoh sattva-rajasor 

te sattva-rajasi ubhi 
mithunam tama ucyate. 

nai 'sham adih samprayogo viyogo vo 'palabhyate. ||" 
"All are mutual complements, all pervade everywhere ; sattva 
is the complement or rajas ; rajas is the complement of sattva ; 
and both (of) these, sattva and rajas, are the complements 
of tamas ; tamas is called the complement of both, sattva and 
rajas. Their primal union is not perceived, nor (their) 

Karika 12 (also Karika 27) contain the words : "guwa guwesu 
vartante," cited from the Bhagavad Gita 3. 18, which reads: 
"tattva-vit tu, mahabaho giwa-karma-vibhagayo/i | 
'guna guneshu vartante' | it! matva na sajjate. |f" 
"He who knows the tattvas" (twenty-five principles) "does 
not cling to the two distinctions of the guwas and actions" 
(karman) "reflecting (that) 'qualities functionate in the 

It would not be surprising, however, if this clause, found in 
slightly different form in Bh. G. 14.23, were a borrowing from 
some earlier treatise of the Sawikhya school itself, (cf. Karika 

It seems that the short sentence "bhiksha-matram labhyate, 
na 'nyo viqesha" "alms merely ars received; nothing else in 
particular" is a quotation from either a Sanskrit legal treatise 
or a Buddhist source. 

A qloka passage is found in Karikas 44 and 62. 
"prakritena ca bandhena | tatha vaikarikena ca | 
dakshmena tritiyena \ baddho na 'nyena mucyate. ||" 
"By nothing else is one released, who is bound by a bondage 
(arising) from prakriti, or from her products, or by (bond- 
age) connected with sacrificial fees (as) a third." This 
passage may possibly be derived from Samkhya sources. 
Passing briefly from over the short and unimportant half-line 
"manusha-yonir ekai Va" "human wombs are of one variety" 
probably from the legal institutes, we come to Karika 61, with 
three cjoka verses. The first of these is mentioned in the Com- 
mentary of Madhusiidana Gupta to the Bhagavad Gita 5.14, he 
referring it to "smriti." 


"ajfio jantur anic.o 'yam | atmanaA du/zkha-sukhayo/i | 
Igvara-prerito gacchat | svargaw warakam eva va. ||" 
"This creature, ignorant and not master of its own pain or 
pleasure, driven by a Supreme Lord, goes to heaven or in- 
deed to hell." 

The second is fragmentary : 

"kena cukli-krita hawsa | mayura/t kena citrita/i | 
sva-bhavenai 'va . . . . " || 
"By whom are the swans made white? by whom the peacocks 

many-colored? Just by nature " 

Hitopadega I. 191 (Edition Johnston), reads: 

"yena gukli-krta hawsa | gukag ca harita-krita/t | 

mayurag citrita yena | sa te vrittiw vidhasyati. |" 

"By whom the swans are made white, and the parrots made 

green ; by whom the peacocks are (made) many-colored, he 

lays down thy rule." 

The third and last is as follows : 

"Kala/i panca 'sti bhutani kala/r samharate jagat | 

kala/z supteshu jagarti | kalo hi duratikrama/t. 1 | " 

"Time is the five elements" (bhutas) ; "time destroys the 

universe; time is awake amongst the sleeping; for time is 


The above occurs at Mahabharata XL 69, with "praja/r" 

"creatures" for "jagat" "universe" and "pacati" "cooks" for 

"paiica 'sti" 

3. Philosophical Citations other than Samkhya. There are 
two passages in Karika 23 identical in content with Yoga Sutras 
II. 30 and 32 respectively. 

"ahiwsa-satya-'steya-brahmacarya-'parigraha yama/t." 

"The restraints are non-injury, truth, honesty, chastity and 




"The observances are purification (rites), contentment (of 
the priests), penance, study (of the Veda) and contempla- 
tion of the Supreme Lord." 

4. Samkhya Citations. There are twenty-four passages 
scattered throughout the commentary of Gaudapada, apparently 
quoted from earlier Samkhya sources, which are, unfortunately, 
lost to-day. The following is an alphabetical list : 

1. acetanam pradhanaw, cetanaA purusha/*. (Karika 56.) 
The pradhana is non-intelligent, the purusha intelligent. 

2. aprapta-prapawa-'rthaw sawsarawam. (Karika 62.) 
Round of re-birth is to gain the ungained. 


3. atrna-'dhishthanac chariram. (Karika 17.) 
The body (stands) from the soul's superintendence. 

4. kumbhavat pradhanam purusha-'rthaw kritva nivartate. 

(Karika 56.) 

Like a water-jar pradhana after performing purusha's 
purpose ceases. 

5. guwa-purusha-'ntaro-'palabdhir moksha/z. (Karika 42.) 
Liberation is the perception of the distinction of the 
guwas and purusha. 

6. guwanaw ya vritti/z, sa guna-vishaya eva. (Karika 27.) 
The functionating of the guwas has the guwas as object. 

7. trishu lokeshu gabda-'di-vishayai/i purusha yojayitavya 
ante ca mokshena. (Karika 56; cf. No. 14.) 
In the three worlds the purushas must be yoked with the 
objects of sense, sound and so forth, and in the end 
with liberation. 

8. na hi bhtitani ('va) kutag cid utpadyate. (Karika 10.) 
For it (pradhana) does not, as the elements do, arise 
from anywhere. 

9. purusha-'dhishfatam pradhanam pravartate. (Karika 17.) 
The pradhana rolls forth, superintended by purusha. 

(Quoted as from Shashtitantra.) 

10. purusha-'rtha-hetukam idam sukshma-Qarlram pravartate. 

(Karika 42; cf. the Karika.) 

This subtle body evolves for the sake of purusha's pur- 

11. purusho mukto purusha/* | samsarati 'ti co 'dita. || 

(Karika 61.) 

'The purusha is liberated; the purusha transmigrated/ 
thus 'tis said. 

12. prakaca-kriya-sthiti-gila gunah. (Karika 12.) 
The guwas are capable of illumination, exertion and in- 
ertia, (cf. Yoga-sutras II. 18.) 

13. prawo 'pi panjara-gakunivat sarvasya calanaw karoti. 

(Karika 29.) 
The breath, like a caged bird, causes all to shake. 

14. maya trishu lokeshu gabda-'dibhir vishayai/* purusho 
yojyo, 'nte moksha/i kartavya/i. (Karika 56.) 
By me, in the three worlds, purusha must be yoked with 
the objects (of sense), sound and so forth; in the end 
liberation must be performed, (cf. No. 7.) 


15. yatag ca 'cetanawt cetanam iva 'bhati, ato 'nyo 'dhishfhata 
purusha/*. (Karika 6.) 
And since the non-intelligent shines hither as if intelli- 
gent, therefore there is another, a superintendent, 
purusha. (It is possible to make two passages, omitting 
"yatag ca" and "ata/i.") 

16. yatha vyaktawi, tatha pradhanam. (Karika 11.) 
As it is the manifest, so is pradhana. 

17. yad-atmakaw karawaw, tad-atmakaw* karyam. 

(Karikas 11, 14.) 

Of (whatsoever) nature the material cause, of that 
nature is the effect. 

18. yas tais trailokyaw vyaptaw janati, tasya bhavo 'stitvaw, 
tattvam. (Karika 22.) 

Whoever recognizes that the three worlds are pervaded 
those (principles), of him there is being, existence, 

20. ye guwas, tad vyaktaw ; yad vyaktaw, te ca gunah. 
(Karika 11.) 

What the gtwas are, that the manifest is ; what the mani- 
fest is, those are the guwas. 

21. vyakta-Vyakta-jiianan mokshah prapyate. (Karika 17; 
22; cf. Karika 2.) 

Liberation is gained by discriminative knowledge of the 
manifest, the non-manifest and the soul. 

22. sati prawe yasmat karananam atma-labha/t. Karika 29.) 
Since, when breath exists, the organs possess a soul. 

23. sattva-rajas-tamasaw samyavastha pradhanam. (Karika 
16, 23; cf. SamSutras 1, 61.) 

The pradhana is the equilibrum of sattva, rajas and 

24. sad asan na bhavaty, atha 'sat san na bhavati. (Karika 8.) 
The existent does not become non-existent, nor does the 
non-existent become existent. 

These passages are all of Samkhya tendency and drawn evi- 
dently from lost Samkhya treatises. They are unquestionably 
citations, but there are a few others, if not all, citations in Gauda- 
pada's Commentary. 

Conclusion. At present, the Satftkhya philosophy is un- 
fortunately but little cultivated by the pandits of India. It is not 
to be doubted, however, that it exercised an enormous influence 
on the minds of the Hindus in the earlier history of its develop- 


merit.- In it we have first exhibited that growing spirit of unrest 
and dissatisfaction with both priestly predominance and priestly 
speculation which led the princely sage Gautama to the renuncia- 
tion of friends and title and the establishment of a system of 
philosophic thought, which later developed into one of the world's 
great religions and to the system of philosophy, or, we may say, 
physiology, are due the conception of the modern school of the- 
osophy. It cannot be denied that the Sawkhya is the most inter- 
esting, if not the greatest, of the six orthodox systems of Hindu 
speculation and the sixty-nine memorial verses of Igvara Krishna 
though undoubtedly representing a late period in its development, 
portray more exactly than any other work the true teachings of 
the school, generally known as atheistic. 


Return to desk from which borrowed. 
This book is DUE on the last date stamped below. 


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2Sreb'e; " ' 
-C'D LD 

FEB 11 1962 

LD 21-100m-7,'52(A2528sl6)476